to the astonishment of all, the work will be done with concert though no man spoke. Government will be adamantine without any governor. The union must be ideal in actual individualism. I pass to the indication in some particulars of that faith in man which the heart is preaching to us in these days, and which engages the more regard, from the consideration that the speculations of one generation are the history of the next following. In alluding just now to our system of education, I spoke of the deadness of its details. But it is open to graver criticism than the palsy of its members: it is a system of despair. The disease with which the human mind now labours is want of faith. Men do not believe in a power of education. We do not think we can speak to divine sentiments in man, and we do not try. We renounce all high aims. We believe that the defects of so many perverse and so many frivolous people who make up society are organic, and society is a hospital of incurables. A man of good sense, but of little faith, whose compassion seemed to lead him to church as often as he went there, said to me "that he liked to have concerts, and fairs, and churches, and other public amusements go on." I am afraid the remark is too honest, and comes from the same origin as the maxim of the tyrant, If you would rule the world quietly, you must keep it amused." I notice, too, that the ground on which eminent public servants urge the claims of popular education is fear: "This country is filling up with thousands and millions of voters, and you must educate them to keep them from our throats." We do not believe that any education, any system of philosophy, any influence of genius, will ever give depth of insight to a superficial mind. Having settled ourselves into this infidelity, our skill is expended to procure alleviations, diversion, opiates. We adorn the victim with manual skill, his tongue with languages, his body with inoffensive and comely manners. So have we cunningly hid the tragedy of limitation and inner death we cannot avert. Is it strange that society should be devoured by a secret melancholy, which breaks through all its smiles, and all its gaiety and games? But even one step farther our infidelity has gone. It appears that some doubt is felt by good and wise men whether really the happiness and probity of men are increased by the culture of the mind in those disciplines to which we give the name of education. Unhappily, too, the doubt comes from scholars, from persons who have tried these methods. In their experience, the scholar was not raised by the sacred thoughts amongst which he dwelt, but used them to selfish ends. He was a profane person, and became a showman, turning his gifts to a marketable use, and not to his own sustenance and growth. It was found that the intellect could be independently developed that is, in separation from the man-as any single organ can be invigorated, and the result was monstrous. A canine appetite for knowledge was generated, which must still be fed, but was never satisfied, and this knowledge not being directed on action, never took the character of substantial, humane truth, blessing those whom it entered. It gave the scholar certain powers of expression, the power of speech, the power of poetry, of literary art, but it did not bring him to peace or to beneficence. When the literary class betray a destitution of faith, it is not strange that society should be disheartened and sensualised by unbelief. What remedy? Life must be lived on a higher plane. We must go up to a higher platform, to which we are always invited to ascend: there the whole aspect of things changes. I resist the scepticism of our education and of our educated men. I do not believe that the differences of opinion and character in men are organic. I do not recognise, beside the class of the good and the wise, a permanent class of sceptics, or a class of conservatives, or of malignants, or of materialists. I do not believe in two classes. You remember the story of the poor woman who importuned King Philip of Macedon to grant her justice, which Philip refused: the woman exclaimed, "I appeal :" the king, astonished, asked to whom she appealed: the woman replied, "from Philip drunk to Philip sober." The text will suit me very well. I believe not in two classes of men, but in man in two moods, in Philip drunk and Philip sober. I think, according to the good-hearted word of Plato," Unwillingly the soul is deprived of truth." Iron conservative, miser, or thief, no man is, but by a supposed necessity, which he tolerates by shortness or torpidity of sight. The soul lets no man go without some visitations and holydays of a diviner presence. It would be easy to show, by a narrow scanning of any man's biography, that we are not so wedded to our paltry performances of every kind, but that every man has at intervals the grace to scorn his performances in comparing them with his belief of what he should do, that he puts himself on the side of his enemies, listening gladly to what they say of him, and accusing himself of the same things. What is it men love in Genius but its infinite hope, which degrades all it has done? Genius counts all its miracles poor and short. Its own idea it never executed. The Iliad, the Hamlet, the Doric column, the Roman arch, the Gothic minster, the German anthem, when they are ended, the master casts behind him. How sinks the song in the waves of melody which the universe pours over his soul ! Before that gracious Infinite, out of which he drew these few strokes, how mean they look, though the praises of the world attend them. From the triumphs of his art he turns with desire to this greater defeat. Let those admire who will. With silent joy he sees himself to be capable of a beauty that eclipses all which his hands have done, all which human hands have ever done. : Well, we are all the children of genius, the children of virtue, - and feel their inspirations in our happier hours. Is not every man sometimes a Radical in politics? Men are Conservatives when they are least vigorous, or when they are most luxurious. They are Conservatives after dinner, or before taking their rest; when they are sick, or aged in the morning, or when their intellect or their conscience have been aroused, when they hear music, or when they read poetry, they are Radicals. In the circle of the rankest Tories that could be collected in England, Old or New, let a powerful and stimulating intellect, a man of great heart and mind, act on them, and very quickly these frozen conservators will yield to the friendly influence; these hopeless will begin to hope, these haters will begin to love, these immovable statues will begin to spin and revolve. I cannot help recalling the fine anecdote which Warton relates of Bishop Berkeley, when he was preparing to leave England with his plan of planting the Gospel among the American savages. "Lord Bathurst told me that the members of the Scriblerus Club, being met at his house at dinner, they agreed to rally Berkeley, who was also his guest, on his scheme at Bermudas. Berkeley, having listened to the many lively things they had to say, begged to be heard in his turn, and displayed his plan with such an astonishing and animating force of eloquence and enthusiasm that they were struck dumb, and, after some pause, rose up altogether with earnestness, exclaiming, 'Let us set out with him immediately.'" Men in all ways are better than they seem. They like flattery for the moment, but they know the truth for their own. It is a foolish cowardice which keeps us from trusting them, and speaking to them rude truth. They resent your honesty for an instant, they will thank you for it always. What is it we heartily wish of each other? Is it to be pleased and flattered? No, but to be convicted and exposed, to be shamed out of our nonsense of all kinds, and made men of, instead of ghosts and phantoms. We are weary of gliding ghost-like through the world, which is itself so slight and unreal. We crave a sense of reality, though it come in strokes of pain. I explain so—by this manlike love of truth-those excesses and errors into which souls of great vigour, but not equal insight, often fall. They feel the poverty at the bottom of all the seeming affluence of the world. They know the speed with which they come straight through the thin masquerade, and conceive a disgust at the indigence of nature; Rousseau, Mirabeau, Charles Fox, Napoleon, Byron-and I could easily add names nearer home, of raging riders, who drive their steeds so hard, in the violence of living to forget its illusion; they would know the worst, and tread the floors of hell. The heroes of ancient and modern fame-Cimon, Themistocles, Alcibiades, Alexander, Cæsarhave treated life and fortune as a game to be well and skilfully played, but the stake not to be so valued but that any time it could be held as a trifle light as air, and thrown up. Cæsar, just before the battle of Pharsalia, discourses with the Egyptian priest concerning the fountains of the Nile, and offers to quit the army, the empire, and Cleopatra if he will show him those mysterious sources. The same magnanimity shows itself in our social relations, in the preference, namely, which each man gives to the society of superiors over that of his equals. All that a man has will he give for right relations with his mates. All that he has will he give for an erect demeanour in every company, and on each occasion. He aims at such things as his neighbours prize, and gives his days and nights, his talents and his heart, to strike a good stroke, to acquit himself in all men's sight as a man. The consideration of an eminent citizen, of a noted merchant, of a man of mark in his profession, naval and military honour, a general's commission, a marshal's baton, a ducal coronet, the laurel of poets, and, anyhow procured, the acknowledgment of eminent merit, have this lustre for each candidate, that they enable him to walk erect and unashamed in the presence of some persons before whom he felt himself inferior. Having raised himself to this rank, having established his equality with class after class of those with whom he would live well, he still finds certain others before whom he cannot possess himself, because they have somewhat fairer, somewhat grander, somewhat purer, which extorts homage of him. Is his ambition pure? then will his laurels and his possessions seem worthless : instead of avoiding these men who make his fine gold dim, he will cast all behind him, and seek their society only; woo and embrace this his humiliation and mortification, until he shall know why his eye sinks, his voice is husky, and his brilliant talents are paralysed in this presence. He is sure that the soul which gives the lie to all things will tell none. His constitution will not mislead him. If it cannot carry itself as it ought, high and unmatchable in the presence of any man, if the secret oracles whose whisper makes the sweetness and dignity of his life do here withdraw and accompany him no longer, it is time to undervalue what he has valued, to dispossess himself of what he has acquired, and with Cæsar, to take in his hand the army, the empire, and Cleopatra, and say, "All these will I relinquish if you will show me the fountains of the Nile." Dear to us are those who love us; the swift moments we spend with them are a compensation for a great deal of misery; they enlarge our life ;-but dearer are those who reject us as unworthy, for they add another life: they build a heaven before us whereof we had not dreamed, and thereby supply to us new powers out of the recesses of the spirit, and urge us to new and unattempted performances. As every man at heart wishes the best and not inferior society, wishes to be convicted of his error, and to come to himself, so he wishes that the same healing should not stop in his thought, but should penetrate his will or active power. The selfish man suffers more from his selfishness than he from whom that selfishness withholds some important benefit. What he most wishes is to be lifted to some higher platform, that he may see beyond his present fear the transalpine good, so that his fear, his coldness, his custom may be broken up like fragments of ice, melted and carried away in the great stream of good will. Do you ask my aid? I also wish to be a benefactor. I wish more to be a benefactor and servant than you wish to be served by me, and surely the greatest good fortune that could befall me is precisely to be so moved by you that I should say, "Take me and all mine, and use me and mine freely to your ends!" for, I could not say it, otherwise than because a great enlargement had come to my heart and mind, which made me superior to my fortunes. Here we are paralysed with fear; we hold on to our little properties, house and land, office and money, for the bread which they have in our experience yielded us, although we confess that our being does not flow through them. We desire to be made great, we desire to be touched |